Shakespeare’s Questions, Krishna’s Answers

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6 mins September, 2026
Shakespeare’s Questions, Krishna’s Answers
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In the Gita , Krishna answers those eternal questions that come to everyone,
from Arjun on the battlefield to Shakespeare on the stage. 

by Aarushi Agrawal

All the world’s a stage,  

And all the men and  women merely players;

They have their exits and their entrances;

And one man in his time plays many parts,

His acts being seven ages.”

—As You Like It, 2.7


This speech by Jaques, in William Shakespeare’s As You Like It, goes on to detail the seven stages of a person’s life, from infancy to schoolboy, to lover, soldier, justice (middle age), and then from seniority to the type of old age that’s like a second childhood, where one is without teeth, eyes, taste, without everything.


There’s much debate about whether Shakespeare was Catholic or Protestant, but there’s a sense of pensiveness in the lines quoted above. This idea is taught deeply and intrinsically in Sanatana Dharma, in the Gita, its universality resonating with people everywhere, all the time.


The first line says that the world we are living in is like a stage, it’s temporary and everything that happens here is a script unfolding dramatically and perfectly. Everything that happens is exactly as it should be. (Of course, Shakespeare has a character on stage narrating these lines, so you can see his affinity for puns.)


And all the people populating this stage are players — which is the Elizabethan word for actors. In our case, we also extend this consciousness to plants and animals. Shakespeare then goes on to say that each living being has their exits and entrances. By exits and entrances, he’s referring to their deaths and births. This line has the potential to be deeply profound. For one, he’s mentioned exits, or deaths, first, and entrances second. The people that are living now will die one day, exiting the stage. But then there’ll be an entrance. It hints at a belief in the cycle of rebirth, in the idea that after death, there’ll be birth again. 


Then he goes on to talk about the different stages of a person’s life, categorising them into seven distinct phases. But after that the conversation goes elsewhere as the play continues. 


However, these lines raise questions. If there is a rebirth, what will it be like? And what are we supposed to do with these many births? Why are we here? Where are we supposed to go next? What’s our purpose? 


Shakespeare, with deep thought and feeling, got us as far as a single person could. But for the questions that follow, one must turn to Krishna, to the Gita.


Yes, we are in fact trapped in the cycle of death and rebirth. And by “we,” the philosophy is referring to souls. We’re not bodies that contain souls; we are souls that have temporarily adopted bodies. And as Shakespeare so eloquently details in the rest of the speech, in this human life, we pass from childhood to old age. But there’s more. Our souls make a similar journey. They pass from one body to another. Krishna Himself explains this in the Gita:

dehino ’smin yatha dehe

kaumaraà yauvanaà jara

tatha dehantara-praptir

dhiras tatra na muhyati

“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.” (Bhagavad Gita As It Is, 2.13)


But because Shakespeare seemingly didn’t have access to the Gita, he has no way of confirming his inkling. So elsewhere, he makes a similar analogy about life playing out like a play, but now there’s a sense of defeat and pessimism, with him reaching the conclusion that it all means nothing.

From the famous “Tomorrow, and tomorrow, and tomorrow” speech:

“Life’s but a walking shadow, a poor player,

That struts and frets his hour upon the stage,

And then is heard no more. It is a tale

Told by an idiot, full of sound and fury,

Signifying nothing.”

—Macbeth, 5.5


(It’s worth noting that Shakespeare lost his son Hamnet in 1596, which could be one of the reasons behind his deep contemplation. AYLI was written between 1598 and 1600. And Macbeth was written between 1603 and 1607. As time passes, and no answers reveal themselves, Shakespeare’s frustration seemingly grows.)


Shakespeare understood the quality of the material world being temporary, like a stage we’re acting upon. But in this speech, he concludes that all of it signifies nothing. To find meaning and purpose for this existence, we must consult with Krishna. Because after identity, the next two questions the Gita tackles are where we are and why we’re here. 


It explains that this world is full of suffering, of birth, disease, old age and death. And by surrendering to Krishna, connecting with Him deeply and thoroughly, one can escape this miserable world and return to Him.

mam upetya punar janma

duhkhalayam asasvatam

napnuvanti mahatmanah

saàsiddhià paramaà gatah

“After attaining Me, the great souls, who are yogîs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.” (Bhagavad Gita As It Is, 8.15)


Krishna explains that we are here so we can learn and get better, surrender to Him, and eventually return to Him. Essentially, we’ll escape this world when we realise that everything on this plane of existence is temporary and ephemeral, so we’ll detach from the world and connect to Krishna. Our purpose is to recognise our position as a spirit soul that’s yearning to return to Him. 


Along this line of thought, Krishna is quoted in the Bhagavatam:

nanyatra mad bhagavatah

pradhana-purushesvarat

atmanah sarva-bhutanaà

bhayaà tivraà nivartate

“The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls.” (Bhagavatam 3.25.41)


In giving us this knowledge, we’re also understanding how long we’re going to be here — until we surrender completely; and what there is beyond the world we know — the spiritual world, where time stands still and Krishna eternally acts out His pastimes. In fact, all questions can be answered once these basics are understood.


It’s boldly disruptive to step back from our “normal” lives and consider these questions. Here, and elsewhere in his body of works, Shakespeare tackles the idea that life is fleeting and temporary. As you, reader, make similar inquiries, you’re guided by Krishna Himself, and the ultimate philosophy explained by the Supreme Lord. It’s a fascinating thought exercise to consider how Shakespeare would have responded to the Gita if it had been presented to him, if all the answers had been handed to him like they are to us. It’s almost like you have an upper hand to Shakespeare. How are you going to utilise this life, and this knowledge?


Aarushi is an independent culture journalist with an interest in reading, writing and spending time with her cat. She has been connected with ISKCON Chowpatty since 2023 and finds deep satisfaction in the association of devotees around her. She’s slowly making sense of Srila Prabhupada’s teachings and learning how to notice Krishna’s presence at the heart of everything and everyone around her.

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Shakespeare’s Questions, Krishna’s Answers

Shakespeare’s Questions, Krishna’s Answers
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In the Gita , Krishna answers those eternal questions that come to everyone,
from Arjun on the battlefield to Shakespeare on the stage. 

by Aarushi Agrawal

All the world’s a stage,  

And all the men and  women merely players;

They have their exits and their entrances;

And one man in his time plays many parts,

His acts being seven ages.”

—As You Like It, 2.7


This speech by Jaques, in William Shakespeare’s As You Like It, goes on to detail the seven stages of a person’s life, from infancy to schoolboy, to lover, soldier, justice (middle age), and then from seniority to the type of old age that’s like a second childhood, where one is without teeth, eyes, taste, without everything.


There’s much debate about whether Shakespeare was Catholic or Protestant, but there’s a sense of pensiveness in the lines quoted above. This idea is taught deeply and intrinsically in Sanatana Dharma, in the Gita, its universality resonating with people everywhere, all the time.


The first line says that the world we are living in is like a stage, it’s temporary and everything that happens here is a script unfolding dramatically and perfectly. Everything that happens is exactly as it should be. (Of course, Shakespeare has a character on stage narrating these lines, so you can see his affinity for puns.)


And all the people populating this stage are players — which is the Elizabethan word for actors. In our case, we also extend this consciousness to plants and animals. Shakespeare then goes on to say that each living being has their exits and entrances. By exits and entrances, he’s referring to their deaths and births. This line has the potential to be deeply profound. For one, he’s mentioned exits, or deaths, first, and entrances second. The people that are living now will die one day, exiting the stage. But then there’ll be an entrance. It hints at a belief in the cycle of rebirth, in the idea that after death, there’ll be birth again. 


Then he goes on to talk about the different stages of a person’s life, categorising them into seven distinct phases. But after that the conversation goes elsewhere as the play continues. 


However, these lines raise questions. If there is a rebirth, what will it be like? And what are we supposed to do with these many births? Why are we here? Where are we supposed to go next? What’s our purpose? 


Shakespeare, with deep thought and feeling, got us as far as a single person could. But for the questions that follow, one must turn to Krishna, to the Gita.


Yes, we are in fact trapped in the cycle of death and rebirth. And by “we,” the philosophy is referring to souls. We’re not bodies that contain souls; we are souls that have temporarily adopted bodies. And as Shakespeare so eloquently details in the rest of the speech, in this human life, we pass from childhood to old age. But there’s more. Our souls make a similar journey. They pass from one body to another. Krishna Himself explains this in the Gita:

dehino ’smin yatha dehe

kaumaraà yauvanaà jara

tatha dehantara-praptir

dhiras tatra na muhyati

“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.” (Bhagavad Gita As It Is, 2.13)


But because Shakespeare seemingly didn’t have access to the Gita, he has no way of confirming his inkling. So elsewhere, he makes a similar analogy about life playing out like a play, but now there’s a sense of defeat and pessimism, with him reaching the conclusion that it all means nothing.

From the famous “Tomorrow, and tomorrow, and tomorrow” speech:

“Life’s but a walking shadow, a poor player,

That struts and frets his hour upon the stage,

And then is heard no more. It is a tale

Told by an idiot, full of sound and fury,

Signifying nothing.”

—Macbeth, 5.5


(It’s worth noting that Shakespeare lost his son Hamnet in 1596, which could be one of the reasons behind his deep contemplation. AYLI was written between 1598 and 1600. And Macbeth was written between 1603 and 1607. As time passes, and no answers reveal themselves, Shakespeare’s frustration seemingly grows.)


Shakespeare understood the quality of the material world being temporary, like a stage we’re acting upon. But in this speech, he concludes that all of it signifies nothing. To find meaning and purpose for this existence, we must consult with Krishna. Because after identity, the next two questions the Gita tackles are where we are and why we’re here. 


It explains that this world is full of suffering, of birth, disease, old age and death. And by surrendering to Krishna, connecting with Him deeply and thoroughly, one can escape this miserable world and return to Him.

mam upetya punar janma

duhkhalayam asasvatam

napnuvanti mahatmanah

saàsiddhià paramaà gatah

“After attaining Me, the great souls, who are yogîs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.” (Bhagavad Gita As It Is, 8.15)


Krishna explains that we are here so we can learn and get better, surrender to Him, and eventually return to Him. Essentially, we’ll escape this world when we realise that everything on this plane of existence is temporary and ephemeral, so we’ll detach from the world and connect to Krishna. Our purpose is to recognise our position as a spirit soul that’s yearning to return to Him. 


Along this line of thought, Krishna is quoted in the Bhagavatam:

nanyatra mad bhagavatah

pradhana-purushesvarat

atmanah sarva-bhutanaà

bhayaà tivraà nivartate

“The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls.” (Bhagavatam 3.25.41)


In giving us this knowledge, we’re also understanding how long we’re going to be here — until we surrender completely; and what there is beyond the world we know — the spiritual world, where time stands still and Krishna eternally acts out His pastimes. In fact, all questions can be answered once these basics are understood.


It’s boldly disruptive to step back from our “normal” lives and consider these questions. Here, and elsewhere in his body of works, Shakespeare tackles the idea that life is fleeting and temporary. As you, reader, make similar inquiries, you’re guided by Krishna Himself, and the ultimate philosophy explained by the Supreme Lord. It’s a fascinating thought exercise to consider how Shakespeare would have responded to the Gita if it had been presented to him, if all the answers had been handed to him like they are to us. It’s almost like you have an upper hand to Shakespeare. How are you going to utilise this life, and this knowledge?


Aarushi is an independent culture journalist with an interest in reading, writing and spending time with her cat. She has been connected with ISKCON Chowpatty since 2023 and finds deep satisfaction in the association of devotees around her. She’s slowly making sense of Srila Prabhupada’s teachings and learning how to notice Krishna’s presence at the heart of everything and everyone around her.